America. A history

All honour to this good and brave, if somewhat eccentric man. He of all the men of his time saw most clearly the beauty of absolute freedom in matters of conscience. He went forth from Salem. He obtained a grant of land from the Indians, and he founded the State of Rhode Island. Landing one day from a boat in which he explored his new possessions, he climbed a gentle slope, and rested with his companions beside a spring. It seemed to him that the capital of his infant State ought to be here. He laid the foundations of his city, which he named Providence, in grateful recognition of the Power which had guided his uncertain steps. His settlement was to be “a shelter for persons distressed for conscience.” Most notably has it been so. Alone of all the States of Christendom, Rhode Island has no taint of persecution in her statute-book or in her history. Massachusetts continued to drive out her heretics; Rhode Island took them in. They might err in their interpretation of Scripture. Pity for themselves if they did so. But while they obeyed the laws, they might interpret Scripture according to the light they had. Many years after, Mr. Williams became President of the colony which he had founded. The neighbouring States were at that time sharply chastising the Quakers with lash and branding-iron and gibbet. Rhode Island was invited to join in the persecution. Mr. Williams replied that he had no law whereby to punish any for their belief “as to salvation and an eternal condition.” He abhorred the doctrines of the Quakers. In his seventy-third year he rowed thirty miles in an open boat to wage a public debate with some of the advocates of the system. Thus and thus only could he resist the progress of opinions which he deemed pernicious. In beautiful consistency and completeness stands out to the latest hour of his long life this good man’s loyalty to the absolute liberty of the human conscience.

1651 A.D. And thus, too, it happened that when seven or eight men began to deny that infants should be baptized, New England never doubted that she did right in forcibly trampling out their heresy. The heretics had started a meeting of their own, where they might worship God apart from those who baptized their infants. One Sabbath morning the constable invaded their worship and forcibly bore them away to church. Their deportment there was not unsuitable to the manner of their inbringing. They audaciously clapped on their hats while the minister prayed, and made no secret that they deemed it sin to join in the services of those who practised infant baptism. For this “separation of themselves from God’s people” they were put on trial. They were fined, and some of the more obdurate among them were ordered to be “well whipped.” We have no reason to doubt that this order was executed in spirit as well as in letter. And then a law went forth that every man who openly condemned the baptizing of infants should suffer banishment. Thus resolute were the good men of New England that the right which they had come so far to enjoy should not be enjoyed by any one who saw a different meaning from theirs in any portion of the Divine Word.

1656 A.D. Thus, too, when Massachusetts had reason to apprehend the coming of certain followers of the Quaker persuasion, she was smitten with a great fear. A fast-day was proclaimed, that the alarmed people might “seek the face of God in reference to the abounding of errors, especially those of the Ranters and Quakers.” As they fasted, a ship was nearing their shores with certain Quaker women on board. These unwelcome visitors were promptly seized and lodged in prison; their books were burned by the hangman; they themselves were sent away home by the ships which brought them. All ship-masters were strictly forbidden to bring Quakers to the colony. A poor woman, the wife of a London tailor, left her husband and her children, to bring, as she said, a message from the Lord to New England. Her trouble was but poorly bestowed; for they to whom her message came requited her with twenty stripes and instant banishment. The banished Quakers took the earliest opportunity of finding their way back. Laws were passed dooming to death all who ventured to return. A poor fanatic was following his plough in distant Yorkshire, when the word of the Lord came to him saying, “Go to Boston.” He went, and the ungrateful men of Boston hanged him. Four persons in all suffered death. Many were whipped; some had their ears cut off. 1661 A.D. But public opinion, which has always been singularly humane in America, began to condemn these foolish cruelties. And the Quakers had friends at home – friends who had access at Court. There came a letter in the King’s name directing that the authorities of New England should “forbear to proceed further against the Quakers.” That letter came by the hands of a Quaker who was under sentence of death if he dared to return. The authorities could not but receive it – could not but give effect to it. The persecution ceased; and with it may be said to close, in America, all forcible interference with the right of men to think for themselves.

The Quakers, as they are known to us, are of all sects the least offensive. A persecution of this serene, thoughtful, self-restrained people, may well surprise us. But, in justice to New England, it must be told that the first generation of Quakers differed extremely from succeeding generations. They were a fanatical people – extravagant, disorderly, rejecters of lawful authority. A people more intractable, more unendurable by any government, never lived. They were guided by an “inner light,” which habitually placed them at variance with the laws of the country in which they lived, as well as with the most harmless social usages. George Fox declared that “the Lord forbade him to put off his hat to any man.” His followers were inconveniently and provokingly aggressive. They invaded public worship. They openly expressed their contempt for the religion of their neighbours. They perpetually came with “messages from the Lord,” which it was not pleasant to listen to. They appeared in public places very imperfectly attired, thus symbolically to express and to rebuke the spiritual nakedness of the time. After a little, when their zeal allied itself with discretion, they became a most valuable element in American society. But we can scarcely wonder that they created alarm at first. The men of New England took a very simple view of the subject. They had bought and paid for every acre of soil which they occupied. Their country was a homestead from which they might exclude whom they chose. They would not receive men whose object was to overthrow all their institutions, civil and religious. It was a mistake, but a most natural mistake. Long afterwards, when New England saw her error, she nobly made what amends she could, by giving compensation to the representatives of those Quakers who had suffered in the evil times.

CHAPTER VI

WITCHCRAFT IN NEW ENGLAND

When the Pilgrims left their native land, the belief in witchcraft was universal. England, in much fear, busied herself with the slaughter of friendless old women who were suspected of an alliance with Satan. King James had published his book on Demonology a few years before, in which he maintained that to forbear from putting witches to death was an “odious treason against God.” England was no wiser than her King. All during James’s life, and long after he had ceased from invading the kingdom of Satan, the yearly average of executions for witchcraft was somewhere about five hundred.

The Pilgrims carried with them across the Atlantic the universal delusion, which their way of life was fitted to strengthen. They lived on the verge of vast and gloomy forests. The howl of the wolf and the scream of the panther sounded nightly around their cabins. Treacherous savages lurked in the woods watching the time to plunder and to slay. Every circumstance was fitted to increase the susceptibility of the mind to gloomy and superstitious impressions. But for the first quarter of a century, while every ship brought news of witch-killing at home, no Satanic outbreak disturbed the settlers. The sense of brotherhood was yet too strong among them. Men who have braved great dangers and endured great hardships together, do not readily come to look upon each other as the allies and agents of the Evil One.

In 1645 four persons were put to death for witchcraft. During the next half century there occur at intervals solitary cases, when some unhappy wretch falls a victim to the lurking superstition. It was in 1692 that witch-slaying burst forth in its epidemic form, and with a fury which has seldom been witnessed elsewhere.

In the State of Massachusetts there is a little town, then called Salem, sitting pleasantly in a plain between two rivers; and in the town of Salem there dwelt at that time a minister whose name was Paris. In the month of February the daughter and niece of Mr. Paris became ill. It was a dark time for Massachusetts; for the colony was at war with the French and Indians, and was suffering cruelly from their ravages. The doctors sat in solemn conclave on the afflicted girls, and pronounced them bewitched. Mr. Paris, not doubting that it was even so, bestirred himself to find the offenders. Suspicion fell upon three old women, who were at once seized. And then, with marvellous rapidity, the mania spread. The rage and fear of the distracted community swelled high. Every one suspected his neighbour. Children accused their parents; parents accused their children. The prisons could scarcely contain the suspected. The town of Falmouth hanged its minister, a man of intelligence and worth. Some near relations of the Governor were denounced. Even the beasts were not safe. A dog was solemnly put to death for the part he had taken in some satanic festivity.

For more than twelve months this mad panic raged in the New England States. It is just to say that the hideous cruelties which were practised in Europe were not resorted to in the prosecution of American witches. Torture was not inflicted to wring confession from the victim. The American test was more humane, and not more foolish, than the European. Those suspected persons who denied their guilt, were judged guilty and hanged; those who confessed were, for the most part, set free. Many hundreds of innocent persons, who scorned to purchase life by falsehood, perished miserably under the fury of an excited people.

The fire had been kindled in a moment; it was extinguished as suddenly. The Governor of Massachusetts only gave effect to the reaction which had occurred in the public mind, when he abruptly stopped all prosecutions against witches, dismissed all the suspected, pardoned all the condemned. The House of Assembly proclaimed a fast – entreating that God would pardon the errors of his people “in a late tragedy raised by Satan and his instruments.” One of the judges stood up in church in Boston, with bowed down head and sorrowful countenance, while a paper was read, in which he begged the prayers of the congregation, that the innocent blood which he had erringly shed might not be visited on the country or on him. The Salem jury asked forgiveness of God and the community for what they had done under the power of “a strong and general delusion.” Poor Mr. Paris was now at a sad discount. He made public acknowledgment of his error. But at his door lay the origin of all this slaughter of the unoffending. His part in the tragedy could not be forgiven. The people would no longer endure his ministry, and demanded his removal. Mr. Paris resigned his charge, and went forth from Salem a broken man.

If the error of New England was great and most lamentable, her repentance was prompt and deep. Five-and-twenty years after she had clothed herself in sackcloth, old women were still burned to death for witchcraft in Great Britain. The year of blood was never repeated in America.

CHAPTER VII

THE INDIANS

The great continent on which the Pilgrims had landed was the home of innumerable tribes of Indians. They had no settled abode. The entire nation wandered hither and thither as their fancy or their chances of successful hunting directed. When the wood was burned down in their neighbourhood, or the game became scarce, they abandoned their villages and moved off to a more inviting region. They had their great warriors, their great battles, their brilliant victories, their crushing defeats – all as uninteresting to mankind as the wars of the kites and crows. They were a race of tall, powerful men – copper-coloured, with hazel eye, high cheek-bone, and coarse black hair. In manner they were grave, and not without a measure of dignity. They had courage, but it was of that kind which is greater in suffering than in doing. They were a cunning, treacherous, cruel race, among whom the slaughter of women and children took rank as a great feat of arms. They had almost no laws, and for religious beliefs a few of the most grovelling superstitions. They worshipped the Devil because he was wicked, and might do them an injury. Civilization could lay no hold upon them. They quickly learned to use the white man’s musket; they never learned to use the tools of the white man’s industry. They developed a love for intoxicating drink passionate and irresistible beyond all example. The settlers behaved to them as Christian men should. They took no land from them; what land they required they bought and paid for. Every acre of New England soil was come by with scrupulous honesty. The friendship of the Indians was anxiously cultivated – sometimes from fear, oftener from pity. But nothing could stay their progress towards extinction. Inordinate drunkenness and the gradual limitation of their hunting-grounds told fatally on their numbers. And occasionally the English were forced to march against some tribe which refused to be at peace, and to inflict a defeat which left few survivors.

1646 A.D. Early in the history of New England, efforts were made to win the Indians to the Christian faith. The Governor of Massachusetts appointed ministers to carry the gospel to the savages. Mr. John Eliot, the Apostle of the Indians, was a minister near Boston. Moved by the pitiful condition of the natives, he acquired the language of some of the tribes in his neighbourhood. He went and preached to them in their own tongue. He printed books for them. The savages received his words. Many of them listened to his sermons in tears. Many professed faith in Christ, and were gathered into congregations. He gave them a simple code of laws. It was even attempted to establish a college for training native teachers; but this had to be abandoned. The slothfulness of the Indian youth, and their devouring passion for strong liquors, unfitted them for the ministry. These vices seemed incurable in the Indian character. No persuasion could induce them to labour. They could be taught to rest on the Sabbath; they could not be taught to work on the other six days. And even the best of them would sell all they had for spirits. These were grave hindrances; but, in spite of them, Christianity made considerable progress among the Indians. The hold which it then gained was never altogether lost. And it was observed that in all the misunderstandings which arose between the English and the natives, the converts steadfastly adhered to their new friends.

CHAPTER VIII

NEW YORK

During the first forty years of its existence, the great city which we call New York was a Dutch settlement, known among men as New Amsterdam. 1609 A.D. That region had been discovered for the Dutch East India Company by Henry Hudson, who was still in search, as Columbus had been, of a shorter route to the East. The Dutch have never displayed any aptitude for colonizing. But they were unsurpassed in mercantile discernment, and they set up trading stations with much judgment. Three or four years after the Pilgrims landed at Plymouth, the Dutch West India Company determined to enter into trading relations with the Indians along the line of the Hudson river. They sent out a few families, who planted themselves at the southern extremity of Manhattan Island. A wooden fort was built, around which clustered a few wooden houses – just as in Europe the baron’s castle arose and the huts of the baron’s dependants sheltered beside it. The Indians sold valuable furs for scanty payment in blankets, beads, muskets, and intoxicating drinks. The prudent Dutchmen grew rich, and were becoming numerous. 1643 A.D. But a fierce and prolonged war with the Indians broke out. The Dutch, having taken offence at something done by the savages, expressed their wrath by the massacre of an entire tribe. All the Indians of that region made common cause against the dangerous strangers. All the Dutch villages were burned down. Long Island became a desert. The Dutchmen were driven in to the southern tip of the island on which New York stands. They ran a palisade across the island in the line of what is now Wall Street. To-day, Wall Street is the scene of the largest monetary transactions ever known among men. The hot fever of speculation rages there incessantly, with a fury unknown elsewhere. But then, it was the line within which a disheartened and diminishing band of colonists strove to maintain themselves against a savage foe.

1645 A.D. The war came to an end as wars even then required to do. For twenty years the colony continued to nourish under the government of a sagacious Dutchman called Petrus Stuyvesant. Petrus had been a soldier, and had lost a leg in the wars. He was a brave and true-hearted man, but withal despotic. When his subjects petitioned for some part in the making of laws, he was astonished at their boldness. He took it upon him to inspect the merchants’ books. He persecuted the Lutherans and “the abominable sect of Quakers.”

It cannot be said that his government was faultless. The colony prospered under it, however, and a continued immigration from Europe increased its importance. But in the twentieth year, certain English ships of war sailed up the bay, and, without a word of explanation, anchored near the settlement. Governor Petrus was from home, but they sent for him, and he came with speed. He hastened to the fort and looked out into the bay. There lay the ships – grim, silent, ominously near. Appalled by the presence of his unexpected visitors, the Governor sent to ask wherefore they had come. His alarm was well founded; for Charles II. of England had presented to his brother James of York a vast stretch of territory, including the region which the Dutch had chosen for their settlement. It was not his to give, but that signified nothing either to Charles or to James. These ships had come to take possession in the Duke of York’s name. A good many of the colonists were English, and they were well pleased to be under their own Government. They would not fight. The Dutch remembered the Governor’s tyrannies, and they would not fight. Governor Petrus was prepared to fight single-handed. He had the twenty guns of the fort loaded, and was resolute to fire upon the ships. So at least he professed. But the inhabitants begged him, in mercy to them, to forbear; and he suffered himself to be led by two clergymen away from the loaded guns. It was alleged, to his disparagement, afterwards, that he had “allowed himself to be persuaded by ministers and other chicken-hearted persons.” Be that as it may, King Charles’s errand was done. The little town of fifteen hundred inhabitants, with all the neighbouring settlements, passed quietly under English rule. And the future Empire City was named New York, in honour of one of the meanest tyrants who ever disgraced the English throne. With the settlements on the Hudson there fell also into the hands of the English those of New Jersey, which the Dutch had conquered from the Swedes.

CHAPTER IX

PENNSYLVANIA

It was not till the year 1682 that the uneventful but quietly prosperous career of Pennsylvania began. The Stuarts were again upon the throne of England. They had learned nothing from their exile; and now, with the hour of their final rejection at hand, they were as wickedly despotic as ever.

William Penn was the son of an admiral who had gained victories for England, and enjoyed the favour of the royal family as well as of the eminent statesmen of his time. The highest honours of the State would in due time have come within the young man’s reach, and the brightest hopes of his future were reasonably entertained by his friends. To the dismay of all, Penn became a Quaker. It was an unspeakable humiliation to the well-connected admiral. He turned his son out of doors, trusting that hunger would subdue his intractable spirit. After a time, however, he relented, and the youthful heretic was restored to favour. His father’s influence could not shield him from persecution. Penn had suffered fine, and had lain in the Tower for his opinions.

Ere long the admiral died, and Penn succeeded to his possessions. It deeply grieved him that his brethren in the faith should endure such wrongs as were continually inflicted upon them. He could do nothing at home to mitigate the severities under which they groaned, therefore he formed the great design of leading them forth to a new world. King Charles owed to the admiral a sum of £16,000, and this doubtful investment had descended from the father to the son. Penn offered to take payment in land, and the King readily bestowed upon him a vast region stretching westward from the river Delaware. Here Penn proposed to found a State free and self-governing. It was his noble ambition “to show men as free and as happy as they can be.” He proclaimed to the people already settled in his new dominions that they should be governed by laws of their own making. “Whatever sober and free men can reasonably desire,” he told them, “for the security and improvement of their own happiness, I shall heartily comply with.” He was as good as his word. The people appointed representatives, by whom a Constitution was framed. Penn confirmed the arrangements which the people chose to adopt.

Penn dealt justly and kindly with the Indians, and they requited him with a reverential love such as they evinced to no other Englishman. The neighbouring colonies waged bloody wars with the Indians who lived around them – now inflicting defeats which were almost exterminating – now sustaining hideous massacres. Penn’s Indians were his children and most loyal subjects. No drop of Quaker blood was ever shed by Indian hand in the Pennsylvanian territory. Soon after Penn’s arrival he invited the chief men of the Indian tribes to a conference. The meeting took place beneath a huge elm-tree. The pathless forest has long given way to the houses and streets of Philadelphia, but a marble monument points out to strangers the scene of this memorable interview. Penn, with a few companions, unarmed, and dressed according to the simple fashion of their sect, met the crowd of formidable savages. They met, he assured them, as brothers “on the broad pathway of good faith and good will.” No advantage was to be taken on either side. All was to be “openness and love;” and Penn meant what he said. Strong in the power of truth and kindness, he bent the fierce savages of the Delaware to his will. They vowed “to live in love with William Penn and his children as long as the moon and the sun shall endure.” They kept their vow. Long years after, they were known to recount to strangers, with deep emotion, the words which Penn had spoken to them under the old elm-tree of Shakamaxon.

The fame of Penn’s settlement went abroad in all lands. Men wearied with the vulgar tyranny of Kings heard gladly that the reign of freedom and tranquillity was established on the banks of the Delaware. An asylum was opened “for the good and oppressed of every nation.” Of these there was no lack. Pennsylvania had nothing to attract such “dissolute persons” as had laid the foundations of Virginia. But grave and God-fearing men from all the Protestant countries sought a home where they might live as conscience taught them. The new colony grew apace. Its natural advantages were tempting. Penn reported it as “a good land, with plentiful springs, the air clear and fresh, and an innumerable quantity of wild-fowl and fish; what Abraham, Isaac, and Jacob would be well-contented with.” During the first year, twenty-two vessels arrived, bringing two thousand persons. In three years, Philadelphia was a town of six hundred houses. It was half a century from its foundation before New York attained equal dimensions.

When Penn, after a few years, revisited England, he was able truly to relate that “things went on sweetly with Friends in Pennsylvania; that they increased finely in outward things and in wisdom.”